for this last society, not because I do not sympathize with their purposes in the main, but because I would not consent to be advertised for a religious and especially a devotional service in the city which I make my home. There may be women who, in the present state of things, can do this innocently and properly; but I cannot go into the pulpit myself, except in the regular sequence of my work, and at the call of duty. The gaping crowd of curious people who would come to look at a woman in the pulpit, would disturb the sphere in which it is alone possible for me to work. It was the custom of the Music-Hall society to advertise for every Sunday, and they declined to relinquish this advertisement on my account. The delivering a course of lectures in Hollis-street Vestry in connection with the Suffolk Sunday-school Union, in April, 1866, showed me that there was a work of criticism to be done, and necessary to be done, which I could do: so in going West to examine the condition of certain colleges, in October, 1866, I gave it to be understood, that, if I were in any Western city over Sunday, I should prefer to preach for the Unitarian minister-giving him a "labor of love" -to addressing an audience at an evening lecture. This interfered with my pecuniary advantage; but I believed it was in my power to enter some pulpits that would not be offered to all women, and I desired to do what I could to create a demand for the preaching of women. In this way, I preached for Robert Collyer in Chicago, for Carlton Staples in Milwaukee,

for Mr. Hunting in Quincy, and in the chapels of Oberlin and Antioch Colleges. I took the whole service, accepting no assistance in the reading or the prayer; for it is not well that a woman who fills the pulpit should seem to shrink from any service there, and sensitive women will always find their self-possession impaired by any second influence. I received the kindest sympathy and appreciation from the churches I have mentioned; and, in every instance but one, I received the usual fee for my service, voluntarily tendered. I think at least twenty other churches would have been open to me, could I have gone to them.

I do not offer this explanation of the manner in which I have been led into the pulpit, stupidly, in ignorance of the charge of egotism and folly that may be made against me by those who read it. I have borne harder things than that charge, for the truth's sake; and I hope that the real motive of this statement will be transparent to honest and gentle hearts.

I long to see women preparing for this work, for there are very few men in the field; and, if there were more than enough, the pulpit is still an eminently fit place for a woman. The encouragement I have received, will show young women what is open to them. With a few words of counsel to those who may desire to speak in churches, I leave the subject. The dress of a woman in the pulpit should be such as will attract absolutely no attention; yet it should. be thoroughly graceful and lady-like. A black silk

well made, with collar and cuffs of fine linen, is the best, with no ornament whatever save the needful brooch. Peculiarity should be avoided. When we are trying to win souls for heaven, we must not lose them, because of a "dress reform," which may wait patiently, until more important things are achieved.

Again, if the woman who enters the pulpit is a temperance, an antislavery, or a woman's-rights lecturer, it will be better for her to give lectures on these subjects in the week. In the pulpit, she should subordinate these subjects to theological reform, moral -appeal, and that attempt to stimulate religious interest and faith in which most men fail. Nor would I have her, whatever her station in society, refuse the fee, small or large, which shall be tendered her. If she has no need of it, her "poor" will have; and it is important to let the ministry of women fall into the same social and congregational relations as that of men.

There has been a great change in public feeling since the day, not twelve years since, when I heard Dr. Parkman refuse Lucretia Mott permission to speak in the old Federal-street Church.

Among historical instances of the theological influence of woman, that of the Countess Matilda stands pre-eminent; but a book by Capefigue, recently published at Paris, shows, that Madame de Krüdener was the first to conceive the idea of the Holy Alliance, and her influence over the Emperor Alexander was sufficient to induce him to propose what his allies had no power to decline. Her purpose was finally accom

plished, by her engaging the emperor in prayer. She was finally exiled, and died, I believe, in the Crimea. It was pretended that her preaching was dangerous; but, as she did not speak the Russian, that could hardly be true.

ART SCHOOLS.

An art school, which started some years ago in Boston, in private hands, finally surrendered its casts, lithographs, and so forth, to the teachers of the Free. Art School of the Lowell Institute. The female classes of this school are always crowded, and are doing a great deal of good. Artists are accustomed to say very disparaging things of the school at the Cooper Institute; but I visited it in December, 1866, and found a very great improvement within a few years. Under Dr. Rimmer, a most admirable lecturer on anatomy, there has been an infusion of new life. The drawings from casts looked better than I have ever seen them. They have a good master in color, and the drawing and engraving on wood by the pupils find a ready market. Two of them, Miss Roundtree and Miss Curtis, are said to have a high reputation. I was delighted to find a large class coloring photographs; for heretofore it has been almost impossible for women to receive decent instruction in this art. The classes are all full; and three times the number of pupils might be received, if there were more light in the large rooms. It is to be hoped Mr. Cooper may some time divide them, and put in gas.

I have taken advantage of the residence in this country of a well-known member of many societies, Mrs. Elizabeth Murray, to ascertain what circumstances led to the formation of the Society of Female Artists, in London. To Mrs. Grote, the wife of the historian, and Mrs. Murray herself, this society owed its existence, somewhere in the winter of 1854 and 1855. There is no objection to it, so far as I know, except one apparent on its catalogues, the present preponderance of distinguished amateur artists on the Board of Direction. I insert here Mrs. Murray's letter in reply to my inquiries. The best artists, such as Rosa Bonheur and Mrs. Murray herself, exhibit with this society.

MY DEAR MRS. DALL,-On my return to England, after an absence of many years, I found that women labored ur der very disheartening conditions; their professional occupations consisting chiefly of teaching, music and singing, literature and the fine arts. In the latter department, they came more under my own personal observation; and I found that, although they were countenanced by men individually, collectively they were persecuted by men, seldom being permitted membership with any public body, or, when admitted, were not allowed the full privileges accorded to men.

For instance: At the Royal Academy of London, women are not admitted at all to membership. On the walls of that exhibition may be seen the works of women, which rank among the best; but here their privilege ends. They assist in bringing their quota of the entrance fees, the main source of income of the academy, while they are debarred from all privileges and emoluments. The two water-color societies profess to admit women as mem